Joar Haga traces the Lutheran doctrine of communicatio idiomatum,
the exchange of properties between the natures of Christ, as it
developed in some important controversies of the 16th and the early
17th Century. Regarding it as the nerve of his soteriology, Luther
stressed the intimacy of the two natures in Christ to such a degree
that it threatened to end the peaceful relationship between
theology and philosophy. At the same time as the Wittenberg
reformers broke with certain strains of their philosophical
heritage, they would insist that the continuation of Christ's
bodily presence was a reality in sacrament and nature ( ),
irreducible to a sign or to a memory. On the other hand, they did
not want to be ignorant of the claims of reason. By rejecting the
classic framework for a peaceful coexistence of philosophy and
theology on the one hand, and insisting on Christ's bodily reality
on the other, the quest for a new concept of how philosophy and
theology related was implicitly stated.Earlier research identified
two traditions of Lutheran Christology: One train of thought
follows Luther in emphasising the difference between philosophy and
theology. This can be seen in the Tbingen solutions where Johannes
Brenz and Theodor Thumm are the most interesting thinkers. Another
train of thought can be found in the conservative pupils of
Melanchthon, where Martin Chemnitz and Balthasar Mentzer are the
most prominent theologians. This research does not merely group the
thinkers within the confines of a tradition, but underlines their
individual contributions to an open-ended history.
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